[154] See Tertullian on Baptism, chap. vi., where he says, "Not that in the waters we obtain the Holy Spirit, but in the water, under the influence of the angel, we are cleansed, and thus prepared for the Holy Spirit." And again, in chap. viii. he describes the course followed after baptism thus: "In the next place the hand is laid on us, invoking and inviting the Holy Spirit through the words of benediction." To pass from Tertullian to a very different witness, we may note that Calvin in his commentary on Heb. vi. 2 says, "This one place abundantly testifies that the origin of this ceremony (imposition of hands on the baptized) came from the Apostles." He differs from Tertullian, however. Calvin does not view it so much as a channel of Divine grace as a rite for profession of faith and solemn prayer, and as such would have confirmation continued as a necessary complement of infant baptism. [155] Compare 1 Cor. vi. 19 with Heb. vi. 4, 5. CHAPTER XIX. _ST. PETER AND SIMON MAGUS._ "Now when Simon saw that through the laying on of the Apostles' hands the Holy Ghost was given, he offered them money, saying, Give me also this power, that on whomsoever I lay my hands, he may receive the Holy Ghost."--ACTS viii. 18, 19. We have in the last exposition endeavoured to explain the origin of the rite of Confirmation and to connect its development in the second century with the first notice of its rise in germ and principle at Samaria. There have been from time to time modifications and changes in the ordinance. The Church has availed itself of the power she necessarily possesses to insist upon different aspects of Confirmation at different periods. The Church of England at the Reformation brought out into prominence the human side of Confirmation as we may call it, which views the rite as a renewal and strengthening of the baptismal vows of renunciation, faith, and obedience, which had fallen too much out of sight, while still insisting on the Divine side as well, which regards Confirmation as a method of Divine action, a channel of Divine grace, strengthening and blessing the soul. Yet no one can imagine that the Reformers invented a new ordinance because they insisted on a forgotten and latent side of the old rite. So it was during the second century and in Tertullian's time. The exigencies of the Christian Church of that age had led to certain modifications of apostolic customs, but the central idea of solemn imposition of hands continued, and was regarded as of apostolic appointment. If we descend a little lower this is plain enough. St. Cyprian, the contemporary and disciple of Tertullian, expressly attributes the institution of the rite to the action of the Apostles at Samaria, a view which is subsequently attested by those great lights of the ancient Church, St. Jerome and St. Augustine.[156] As my object is, however, not to write a treatise